FOOTNOTES
[1] The Greek word ἑορτή had become associated with the ideas of paganism and mere enjoyment. Christians called the week-days following on a Sunday feria secunda, etc. This use was already established in Tertullian’s time.
[2] J. Barth, Babel und das israel. Religionswesen, Berlin, 1902. See Schmid, Die Kirche und die Sonntagsruhe: Innsbr. Zeitschr. f. Kath. Theol., 1901, 436 et seq. Linzer, Theol. Quartalschrift, 1900, 12.
[3] Num. xxviii. 9, 10; Ezec. xlvi. 3, 4.
[4] See the article “Sonnabendfeier,” by Krüll, in Kraus’ Realenzyklopädie.
[5] Heb. iv. 9; Acts xiii. 27; xviii. 4.
[6] Apoc. i. 10; 1 Cor. xvi. 2.
[7] Euseb., De Mart. Pal. 1; see Baillet, IX. x.-xiv.
[8] Acts xx. 7 seq.; 1 Cor. xvi. 2.
[9] E.g., “Et facta oblatione fit missa” (c. 38, p. 68).
[10] Euseb., De Pasch., c. 7; see c. 12a. E. Montfaucon, Introduction to Eusebius’ Commentary on the Psalms, Paris, 1707. Migne, Patr. Gr., xxiii. 51.
[11] Tert., De Orat., 14. Socrates, Hist. Eccl., 6, 8. Duchesne, 218-22.
[12] Ovid, Fasti, i. 79. Leo M., Sermo, 41, 1. Migne, Patr. Lat., liv. 272; Binterim, v. 134.
[13] Barnabas, Epist., 15. Ignatius, Ad Magn., 9. Justin, Apol., i. 67.
[14] Peregr. Silviæ, 102, 71 cod.; ed. Geyer, c. 44, 2.
[15] Euseb., Vita Const., 4, 19, 20.
[16] Hist. Eccl., i. 18, towards the end: ἐνομοτέθησε, τῶν δικαστηρίων καὶ τὼν ἂλλων πραγμάτων σχολὴν ἂγειν.
[17] Cod. Theod., 2, 8, de feriis 1. Law of 321.
[18] Op. cit., 2, 8, 18; 8, 8, 3; 11, 7, 13. In these laws Sunday is still called “dies solis,” but with the addition, “quem dominicum rite dixere majores.”
[19] Op. cit. 15, 5, 5, de spectaculis.
[20] Chron., Pasch., ad a 467.
[21] For instances, see Baillet, ix. art. 1, c. 5 et seq.
[22] Vita Const., 4, 18.
[23] Constit. Apost., 2, 59; 5, 20; 7, 23 and 30; 8, 33. Tert., De Orat., 20.
[24] Laod. can., 29: εἴγε δύναιντο σχλάζειν. This Council was held between 343 and 381. For further particulars, see Binterim, v. 134-52.
[25] Euseb., Vita Const., 4, 19.
[26] Op. cit. 4, 23.
[27] Const. Apost., 2, 59; 8, 33.
[28] Op. cit. 7, 37.
[29] Thomassin, i. 2, c. 2, 176 seqq.
[30] Council of Rouen (650), Can. 15. Decr. Grat., Can. 1, dist. 3, de consecr.; Can. 10, de feriis, 3, 9. For the variations in the observance of the Sabbath, see Alt., 10 seqq.
[31] Lev. xxiii. 24.; 3 Kings viii. 65.; 2 Chr. xxix. 17.; xxx. 22.
[32] Ideler, Handbuch der Chronol., i., Berlin, 1825, 515.
[33] Bäumer, 325 et seq.
[34] Micrologus, 43. Migne, Patr. Lat., cli. 1010. There are, however, still exceptions to this rule, e.g., St Cornelius, St Silverius, etc. Moreover, the above regulation only took effect in the city of Rome.
[35] Bäumer, 314, 354.
[36] Op. cit. 325.
[37] Op. cit. 499.
[38] Appendix i.
[39] De Bapt., 19.
[40] C. Cels., 8, 22.
[41] Cod. Theod., 2, 8, 1, 19.
[42] Cod. Justin., 3, 12, No. 6.
[43] Op. cit. 3, 12, No. 7, compared with Cod. Theod. 2, 8, 19.
[44] Cod. Theod., 2, 8, 20.
[45] Op. cit. 15, 5, 2.
[46] Op. cit. 2, 8, Nos. 20, 21, 25.
[47] Op. cit. 15, 5, No. 5, compared with 2, 8, 24.
[48] Op. cit. 2, 8, 23.
[49] Constit. Apost., 5, 13-20; compare 8, 13. Chrys., Hom. 4 Pentec. Proclus, Or. 3, 1. Philastrius (De Hær., 141) enumerates eight festivals, because he adds the Wednesday in Holy Week.
[50] Gregor. Tur., Hist. Franc., 10, 5. Migne, Patr. Lat., lxxi. 566.
[51] The 27th or 28th March was frequently regarded in the Gallic Church as the actual date of the resurrection of Christ, and the 25th March as the date of His death.
[52] Sonnatius, Statuta, c. 20. Migne, Patr. Lat., lxxx. 446.
[53] Hartzheim, Conc. Germ., i. 73. Hard., iii. 1944. Mansi, xii. 383.
[54] Conc. Aquisgr., Can. 19. Migne, Patr. Lat., xcvii. 326. Binterim, Conc. ii. 331.
[55] Binterim, op. cit. 466. Hard., iv. 1241. Mansi, xiv. 393.
[56] Capit. Hettonis. Migne, Patr. Lat., cv. 763. Binterim, Denkw., v. 302.
[57] Hartzheim, Conc., l. 44. See also ii. 612, 692.
[58] Op. cit. iii. 221, Can. 6. Migne, Patr. Lat., cxxxviii. 832.
[59] Burchard, Decreta, 2, 77. Migne, Patr. Lat., cxl. 640. Ivon., Decret., 4, 14. Migne, Patr. Lat., cxli. 260.
[60] See Appendix ii. (a).
[61] Can. 1, dist. 3, de Consecr., taken from a Council of Lyons.
[62] Can. 5, x., de Feriis 2, 9. The feasts of Our Lady are the same as in Decretum Grat.
[63] See Appendix ii. (b).
[64] In the diocese of Lyons, for example, in 1577 there were no fewer than ninety-nine days of this kind, including Sundays, Easter and Pentecost being observed each for three days. See Migne’s Handbook, 347.
[65] Binterim, Conc., vi. 118 and 524; Denkw., v. 1, 303, etc. Binterim and Mooren, Die Erzdiözese Köln im Mittelalter, i., Köhn, 1892, 526. Hartzheim, Conc. Germ., v. 106; vi. 498. Further information is contained in the collections of Church Councils. See the Council of Szabolcs in Hungary, 1092 (i. cap. 37 and 38; Mansi, xx. 757); Oxford, 1222, can. 8; Toulouse, 1229, cap. 26; Worcester, 1240; the statutes of Le Mans (Mansi, xxiii. 764); the Councils of Liège, 1287; Würtzburg, 1298; Utrecht, 1347; Prague, 1355 (Hartzheim, iii. and iv.), and Bamberg, 1491 (tit. 36; Hartzheim, v. 619), which, with fifty-four holy days of obligation besides Sundays, represents the non plus ultra in this direction.
[66] See Appendix ii. (c).
[67] Printed by Seldenius, De Synedriis, iii., Amstel. 1679, c. 15, 204.
[68] Dist. 3, de Conscr., Can. 1 Conquestus, de Feriis. See also Matisconense, Can. 10.
[69] Thomassin, i. 131 seqq.
[70] Ferraris, Prompta Bibl., iii., art. Festa, §§ 2 and 3.
[71] De Novis Festivitatibus non Instituendis.
[72] Hospinianus, 18. Thomassin, i. c. 11; De la diminuation du nombre des fêtes.
[73] J. Fessler, Concerning the suppressed Holy Days, in the Archiv für Kirchenrecht, v. (1860) 194. Schüch-Grimmich, Handbuch der Pastoraltheol., 10th ed., 338 seqq.
[74] Bull. Rom. Contin., ix., Romæ, 1846, 120.
[75] These briefs of Clement XIV., Pius XI., and Leo XII., are printed in Dumont, Sammlung kirchl. Erlasse für d. Erzd. Köln, 2nd ed., 199 seqq.
[76] See Appendix iii.
[77] Alt., 454.
[78] This Calendar contains twenty-six days in addition to the chief feasts. See the table in the Book of Common Prayer.
[79] Sermo 47, in Exod. In omnibus solemnitatibus Christianis non ignoramus paschale sacramentum esse præcipium.
[80] Sermo 48, c. 1.
[81] Beda, De rat. Temp., 1, 5.
[82] Exod. xii. 11; Num. xxviii. 16.
[83] Euseb., Hist. Eccl., 4, 33.
[84] De Orat., c. 18.
[85] By Pascha, Tertullian probably understands Holy Week and Easter Week together, as a time during which each day had its liturgical celebration, “collecta,” which was not the case generally. Similarly, Quinquagesima means the period from Easter to Whitsunday.
[86] Adv. Mar., 4, 12; De Jeiun., 14. Cf. De Bapt., 19; De Cor., 3.
[87] De Jeiun., 14.
[88] Adv. Marc., 5, 7.
[89] Philos., 8, 18.
[90] Can. Arab., 22.
[91] Mai, Nova Coll. Vet. Script., iv. 208; Migne, Patr. Gr. xxiv. 694.
[92] Vita Const., 3, 17, seqq.
[93] Exod. xii. 42.
[94] Exod. xii. 6-8.
[95] Lev. xxiii. 7, 8.
[96] Ibid. ver. 10 et seqq.
[97] Isa. liii. 7 et seq.
[98] Exod. xii. 46; St John xix. 36.
[99] 1 Cor. v. 7, 8.
[100] Col. ii. 16.
[101] Justin, Dial., c. 40, 111. Tert., Adv. Marc., 4, 40; 5, 7.
[102] The Greeks of the province of Asia, for example, voluntarily adopted the Julian Calendar under Augustus, according to an inscription discovered at Priene. Révue Archéol, 1900, 357. Mitteil. des kaiserl. archäol. Instits at Athens, 1899.
[103] Ideler, Handbuch der Chronol., i. 433.
[104] Op. cit. 142.
[105] Ideler, Handbuch der Chronol., i. 113, 117, 119.
[106] So Ideler, who is certainly an authority, Handbuch der Chronol., i. 570 et seq.
[107] Josephus, Ant., i. 1, 3: ἐν χρίῳ τοῦ ἡλίου χαθεοτῶτος. Ideler, op. cit. 401, 514, 570.
[108] Nilles (p. 286) expressly declares himself opposed to the feast of Easter being fixed on a stated Sunday in April. According to information given in the Kölnischen Volkszeitung for the 22nd May 1894, the Barnabite Cæsar Tondini is said to be at work upon a reform of the Calendar, the chief features of which are the giving a fixed date for Easter and the transferring of the extra day in leap year to the end of the year. He is of opinion that this reform will be acceptable to the Russians also.
[109] St Luke xix. 29 seqq.; St John xii. 1 seqq.
[110] Among the Fathers, St Ambrose, more especially, deals with the question of the day of the week and day of the month on which the Last Supper took place. Cf. Epist. 23, written in 386. He says the Last Supper was held on the 14th Nisan which was a Thursday, on the 15th, Christ was crucified, and, on the 17th, He rose again. The day of His death must be kept in sorrow and fasting. Therefore the two events cannot be commemorated on the same day, and Christ’s death cannot be commemorated on a Sunday. If the 15th Nisan falls on a Sunday, Easter must be postponed to the following week. When Johannes Philoponus, in the treatise De Paschate (ed. C. Walter, Leipzig, 1899) makes our Lord keep the Last Supper on the 13th Nisan and celebrate not the old, but a new mystical passover, and then says: Τῇ πρώτῃ τῶν ἀζύμων (St Mark xxvi. 17) means τῇ πρώτῃ πρὸ τῶν ἀζύμων.
Harnack and Shürer, Theol. Literaturztg., 1900, No. 4.
[111] Etymol., 6, 17, 10; Migne, Patr. Lat., lxxxii. 247.
[112] Euseb., Hist. Eccl., 4, 21; 5, 27.
[113] Twenty-first Festal Letter, for the year 349, in Larsow 33.
[114] Hist. Eccl., 5, 27.
[115] Adv. Hær., 70, c. 12: Μία γὰρ ἡμέρα παρ’ ἐκείνοις ζητεῖται, παρ’ ἡμῖν δὲ οὐ μία ἀλλὰ ἕξ, ἐβδομὰς πληρεστάτη, etc.
[116] loc. cit. c. 11.
[117] Ep. ad Januarium., 55, c. 1-3.
[118] Migne, Patr. Lat., lxxii. 47-51.
[119] De Ord. Fer. Migne, Patr. Lat., xc. 607.
[120] For a full account of the ceremonies, etc., belonging to this part of the Church’s year, see Lent and Holy Week, by H. Thurston, S.J., London, 1904. [Trans.]
[121] Matiscon, 2, 3.
[122] Cf. Ordo I., 7. Migne, Patr. Lat., lxxviii. 954, 994 et seqq.
[123] Hefele, Konciliengesch., 2nd ed., Freiburg, 1877, iii., 36, 42, 577, 596.
[124] Peregrinatio Silviæ, c. 30, ed. Geyer, 67 cod., and Chrysost., Hom. 30 in Gen., 10 t. 4. fol. 29. Binterim (Denkw. v. 179) prefers to derive “Karwoche” from “carena,” which in the Romance languages has taken various forms (carême carenzia) and also in the old German is found as Karina, in reference to the strict fast then observed.
[125] Nor in the Antiphonarium Greg., to which Binterim (Denkw. v. 174) refers.
[126] Peregr. Silviæ, c. 30, 31, ed. Geyer, 64 cod. Since the pilgrim, in describing the size and strength of the Euphrates (c. 18, p. 61, 11), recalls the Rhone, it seems certain she belongs to Southern France. I use the expression, “Gallic pilgrim,” as her name may have been either Silvia or Egeria. She travelled in the East between 378 and 394.
[127] Hora decima. Peregr. Silviæ, ed. Geyer, c. 35.
[128] Peregr. Silviæ, ed. Geyer, c. 36-38, p. 67-69 cod.
[129] The name was usual in Spain. Mabillon, De Lit. Gal., 32. Migne, Patr. Lat., lxxii. 186, quotes for it Isidor., De Off. Eccl., 1, 28.
[130] According to Migne (Handbuch, 671) in several dioceses of France it is not even yet the custom.
[131] I have arrived at the conclusion that in the missal in the cathedral library at Cologne (cod. 88), the benedictio palmarum has been added by another hand. In the Essen cod. D.I., it appears in the first part (fol. 45), but in neither of the other parts.
[132] De Off. Eccl., 1, 28. Migne, Patr. Lat., lxxxiii. 763. Isidore makes no mention of carrying palm branches in the church, as Duchesne (p. 237) implies, but he does speak in this passage of the traditio symboli and of the capitilavium which in Spain were both performed on Palm Sunday.
[133] De Off. Eccl., 4, 10. Migne, Patr. Lat., cv. 1008.
[134] Isidor., De Off. Eccl., 1, 27.
[135] Mabillon, Lit. Gall. Migne, Patr. Lat., lxxii. 265. Cf. Synod of Agde (506), can. 13.
[136] Ambrosius, Epist., 20, c. 4.
[137] Sacr. Geb., 1, 35, 36. Migne, Patr. Lat., lxxiv. 1088.
[138] Augustin., Sermo, 58, c. 11. “Ideo die sabbati”: Sermo, 212, c. 1, 2.
[139] Avitus († 518), in Migne, Patr. Lat., lix. 302, 309, 321-326. Eligius († between 640 and 659), Hom., 10. Migne, Patr. Lat., lxxxvii. 628.
[140] Kirchenlexikon, v., 2nd ed., 1309, art. Gründonnerstag by Punkes.
[141] Martène, iii., 237, 346, 352. Incipiat cantor cum cappa viridi missam, presbytero, diacono et subdiacono indutis ornamentis viridibus, etc. Also Wickham Legg, whose pamphlet on the History of the Liturgical Colours (London, 1882) is only concerned with the last three centuries, shows (p. 21) that green was used in many places, in Mainz among others.
[143] e.g. by Greg. of Tours, Hist. Franc., 8, 43; festa Dominicæ Cœnæ.
[144] Martène, De Ant. Eccl., iv. 22; ed. Antw. 1727, iii. p. 227 seqq., where the prayers over the penitents are given in full.
[145] An offerendum sit mane et rurus post cœnam ... an jeiunandum et post cœnam tantummodo offerendum, an etiam jeiunandum et post oblationem sicut facere solemus cœnandum. Augustin., Epist., 54 ad Januarium, c. 4; 11, 302.
[146] Migne, Patr. Lat., lxxiv. 1102.
[147] Muratori, ii. 55 and Ordo I. Migne, Patr. Lat., lxxviii. 951.
[148] Pseudo-Alcuin. Migne, Patr. Lat., ci. 1205 et seq.
[149] Oleum in altari sanctificatum. Cyprian, Epist., 70, c. 2.
[150] So called from St John xiii. 34: mandatum novum do vobis. The washing of the feet preceded vespers. Each monk had to wash the feet of the poor, and, lastly, the abbot and prior washed the feet of the brethren. Consuet. Farf., 49. [Hence the English name for the day. Trans.]